2. All action of God upon man and the world is to be denied. —Ibid.2. Omne action per Deo a homine e le mundo debe esser denegate. —Ibid.

3. Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations. —Ibid.3. Ration human, sin qualcunque referentia a Deo, es le sol arbitro de veritate e falsitate, e de bon e mal; illo es lege mesme e suffice per su fortia natural, a assecurar le assistentia de homines e nationes. —Ibid.

6. The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man. —Ibid.6. Le fide de Christo es in opposition a ration human e revelation divin, non solmente es inutile, ma mesmo es nocue al perfection de homine. —Ibid.

7. The prophecies and miracles set forth and recorded in the Sacred Scriptures are the fiction of poets, and the mysteries of the Christian faith the result of philosophical investigations. In the books of the Old and the New Testament there are contained mythical inventions, and Jesus Christ is Himself a myth.7. Le prophetias e miraculos comenciate e registrate in le Scripturas Sacrate es le fiction de poetas, e le mysterios del fide christian es le resultatos de investigation philosophic. In le libros del Vetere e Nove Testamento es continite inventiones mythic, e Jesus Christo es ille ipse un mytho.

13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences. —Ibid.13. Le methodo e principios per le quales vetere doctores scholastic cultivava theologia non es convenibile ja al demandas de nostre tempores e al progresso del scientias. —Ibid.

14. Philosophy is to be treated without taking any account of supernatural revelation. —Ibid.14. Le philosophia es a esser tractate sin consideration de revelation supernatural. —Ibid.

17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. —Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.17. Bon sperantia al minus es a esser amusate del salvation eternal de omnes, qui es nullemente in le ver Ecclesia de Christo. —Encyclica "Quanto conficiamur," Aug. 10, 1863, etc.

21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.—Damnatio "Multiplices inter," June 10, 1851.21. Le Ecclesia non ha le potentia del definir dogmaticmente que le religion del Ecclesia catholic es le sol ver religion.-Damnation "Multiplices inter," June 10, 1851.

25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit.—Ibid.25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit.—Ibid.

kamil scribeva:13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences. —Ibid.13. Le methodo e principios per le quales vetere doctores scholastic cultivava theologia non es convenibile ja al demandas de nostre tempores e al progresso del scientias. —Ibid.

kamil scribeva:19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights.—Allocution "Singulari quadam," Dec. 9, 1854, etc.19.

kamil scribeva:21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.—Damnatio "Multiplices inter," June 10, 1851.21. Le Ecclesia non ha le potentia del definir dogmaticmente que le religion del Ecclesia catholic es le sol ver religion.-Damnation "Multiplices inter," June 10, 1851.

kamil scribeva:25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit.—Ibid.25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit.—Ibid.

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32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government.—Letter to the Bishop of Monreale "Singularis nobisque," Sept. 29, 1864.32. Le immunitate personal perque clericos es exonerate de conscription millitar e servicio in le armea pote esser abolite sin violation aut de poter natural aut equitate. Su abolition es nominate pro per progresso civil, in modo special in un societate inquadrate sur le modello de governamento liberal.—Letter to the Bishop of Monreale "Singularis nobisque," Sept. 29, 1864.

33. It does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions.—Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863.

34. The teaching of those who compare the Sovereign Pontiff to a prince, free and acting in the universal Church, is a doctrine which prevailed in the Middle Ages.—Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.

35. There is nothing to prevent the decree of a general council, or the act of all peoples, from transferring the supreme pontificate from the bishop and city of Rome to another bishop and another city.—Ibid.

36. The definition of a national council does not admit of any subsequent discussion, and the civil authority car assume this principle as the basis of its acts.—Ibid.

37. National churches, withdrawn from the authority of the Roman pontiff and altogether separated, can be established.—Allocution "Multis gravibusque," Dec. 17, 1860.

38. The Roman pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into Eastern and Western.—Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.